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Queerness and Catholicism have historically been at odds with one another. The Church's condemnation of queer individuals was pervasive globally for centuries, yet one way queerness and Catholicism converge is via Saint Sebastian depictions. The purpose of this research is to examine how and why Sebastian, a Catholic saint, has come to serve as an icon for the queer community as well as how dress has been used in depicting shifting representations of the Saint from the 15 th to 21 st centuries. Drawing upon the historic method, we critically analyze the meanings present in imagery of Saint Sebastian. Through our study of portrayals of the Saint, several key themes have emerged. Several of these contemporary artworks incorporated written language that reifies sainthood and associated suffering. Furthermore, many artworks' overall composition surrounding Saint Sebastian reinforced sainthood through contextual visual elements. Ambivalence in depictions of Saint Sebastian's fleshy body was apparent, with an emphasis on depicting Sebastian within the context of his executions. A gap in time periods and differing artwork style s was observed, with many of our examples being either from the Renaissance or post 1960s. Finally, many of the contemporary artworks surveyed included overt signifiers of queerness, with minimal references to subtle queerness.

This article explores the relationship between the Catholic Church and animal magnetism. At the beginning of the nineteenth century, the Catholic Church had first tried to stem the rise of animal magnetism in a vague manner, but after a few decades, it eventually put a genuine veto in place. This measure was founded upon the dangers to morality and faith arising from the progressive polarization of the original doctrine in forms related to esotericism. Among the causes of the condemnation by the Congregation of the Holy Office, the primary ones were the naturalist interpretation of the miracles described in the Gospels and in the New Testament, and the possibility of falling under the control of a demonic spirit.

This paper is intended as a contribution to the study of science and religion in late modern Catholic societies. I explore the treatment of natural philosophy vis-à-vis religious (Roman Catholic) authority, the teaching of Biblical geology, and the use of natural theology in texts from Río de la Plata in the transition from late colonial to early independent times (1770-1815). After reviewing the assimilation of modern science into scholastic teaching and the articulation of reason and religious authority, the article considers the handling of the early history of the Earth in the theses of scholastic teachers and in the geological memoirs of the naturalist priest from Montevideo Dámaso Larrañaga. The core of the paper is devoted to the treatment of natural theology in Larrañaga's Diary of Natural History and in the speeches and documents of enlightened crown bureaucrats. The conclusion is reached that the harmonious character of the relationships between science and religion in this period and location harboured tensions (such as the blurred frontier between natural theology and natural religion) which could be accounted for in terms of the inherent inconsistencies in the programme of Catholic Enlightenment.

The Spanish Inquisition was founded in 1478 by the Catholic monarchs and operated with the goal of controlling heresy in society. Religion was omnipresent, and Jewish conversos (Jews who had converted to Christianity) who continued to observe Jewish practices were many of the accused. In cases in which the defendant was thought to have mental illness, the Inquisition's physicians were to evaluate the person and provide reports and expert evidence. Those defendants who were found to have genuine mental illness were generally freed or transferred to specific hospitals for those with mental illness. Case examples elucidate the methods used by the Spanish Inquisition physicians to differentiate mental illness from malingering and heresy. Physicians also treated inmates and participated in evaluations regarding the appropriateness of torture. Understanding the events of the Spanish Inquisition and the role of physicians holds relevance for contemporary forensic psychiatry., (© 2021 American Academy of Psychiatry and the Law.)

In the 1870s, Krausists and Catholics struggled for hegemony in Spanish educational institutions. In the midst of the fray, a group of neo-Kantian intellectuals, led by José del Perojo, set out to renew psychology in Spain by introducing Wundt's physiological psychology and Darwinian evolutionism. Neither Catholics nor Krausists welcomed the proposal. In the case of Catholics, the fundamentalist group led by professor of metaphysics Juan Manuel Ortí y Lara founded the journal La Ciencia Cristiana [ Christian Science ] to counter the neo-Kantian and Darwinian influences. In this article, I present a selection of texts from the journal to show how the editors tried to discredit the foundations of physiological psychology and evolutionism, as well as to promote a scholastic philosophy based on the literal interpretation of the texts of Saint Thomas Aquinas. Finally, I suggest that the identification of Catholic philosophy with fundamentalist scholasticism delayed the development of neo-scholastic psychology in Spain. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

In a 1990 JAMA cover story Frank Meshberger reported that Michelangelo's central composition on the Sistine Chapel ceiling (1508-1512), The Creation of Adam, portrays God in the form of a brain. The present report suggests that Michelangelo's images on the chapel ceiling depicting Creation describe the course of vertebrate brain development. Further, on the front wall of the Sistine Chapel, within the work titled The Last Judgment (1525-1541), the central ellipse, where Jesus is making judgments about good and evil, represents a mid-coronal cross-section of a human brain, implying that the brain is man's instrument for making decisions.

Whether physician-assisted dying should be legalised is a major debate in medical ethics and much has been written on it from both secular and religious perspectives. Less, however, has been written on one of the potential consequences of legalised physician-assisted death: whether those who undergo this procedure will be given funerals by religious groups who oppose the practice. This article investigates the Catholic Church's attitude to the burial of suicides, and how Catholic canon law has approached the question of ecclesiastic funerals for suicides throughout its history. From the sixth through the late 20th century, the Church technically did not bury anyone who willfully committed suicide. Broad shifts in the cultural attitude towards suicide, due in large part to new understandings of mental illness as disease, had a powerful effect on Catholic thought and practice in modernity, and the Church eventually dropped the ban on funerals for suicides from its law code altogether in the 1980s. The legalisation of physician-assisted death, however, raises again the possibility of a prohibition on funerals. The Church was able to drop its restrictions on funerals since suicide was seen as an act beyond the control of the deceased and thus worthy of mercy and compassion. In cases of physician-assisted dying, the patient must have consciously and willingly agreed to the procedure, undermining this understanding of suicide. The history of canon law on suicide funerals reveals the complexity of the Catholic attitude towards suicide and provides an important context to the current debate around physician-assisted death, and conflicts between medicine and religion more broadly., Competing Interests: Competing interests: None declared., (© Author(s) (or their employer(s)) 2020. No commercial re-use. See rights and permissions. Published by BMJ.)

The article is the first step of a research project aimed at investigating new perspectives and aspects of Morgagni's role and work. His activities as a medical examiner and forensic doctor are yet to be truly discovered. Manuscripts, written by Morgagni when he was a forensic expert for the Health Magistrate of Venice, currently preserved at the City Library in Forli (Italy), shed light on a new aspect of his cultural background. As a forensic doctor, he also helped push an increase in "social medicine" in Italy, when physicians began to collaborate with the administrative and political institutions in order to plan environmental and urban regulations to control air quality. While reading his reports, his contribution to the primordial medical Hygiene and Public Health emerges. Among his reports, the authors focused on the one concerning the Beatification of Gregorio Barbarigo, which clearly highlights his pathological approach, as well as his knowledge and application of embalming systems and mummiology. Moreover, this report could be considered as an issue in the history of paleopathology.

Sunday February 24, 1957 was a pivotal day in the history of anesthesiology and pain medicine. The leader of the Roman Catholic Church, Pope Pius XII met with anesthesiologists attending an international symposium sponsored by the Italian Society of Anesthesiologists entitled, "Anesthesia and the Human Personality". The purpose of this audience was to seek clarification about the use of opioids at the end of life to reduce suffering. Three questions had been formulated from the previous year's Italian Congress of Anesthesiologists and sent to the Holy See on this specific issue. The Pope responded during this audience remarking that there was no moral obligation to withhold pain medication that could elevate suffering. He further remarked that the suppression of consciousness that can occur with opioids was consistent with the spirit of the Christian gospels. Finally, he also stated that it was not morally objectionable to administer opioids even if it might shorten life. The moral philosophy behind these answers is the doctrine of double effect. In essence, administering medications to relieve pain, the primary effect, may also hasten death, the unintended secondary effect. In seeking answers to these questions, the Italian anesthesiologists were at the forefront of a larger and ongoing debate. As new therapies are developed that may have unintended consequences, when it is morally permissible to use them?, (Copyright © 2020. Published by Elsevier Inc.)

This article surveys the evolution of Rwandan family planning practices from the nation's mythico-historical origins to the present. Rwanda is typically regarded as a patriarchal society in which Rwandan women have, throughout history, endured limited rights and opportunities. However, oral traditions narrated by twentieth-century Rwandan historians, storytellers and related experts, and interpreted by the scholars and missionaries who lived in Rwanda during the nation's colonial period, suggest that gender norms in Rwanda were more complicated. Shifting practices related to family planning - particularly access to contraception, abortion, vasectomies and related strategies - are but one arena in which this becomes evident, suggesting that women's roles within their families and communities could be more diverse than the historiography's narrow focus on women as wives and mothers currently allows. Drawing upon a range of colonial-era oral traditions and interviews conducted with Rwandans since 2007, I argue that Rwandan women - while under significant social pressure to become wives and mothers throughout the nation's past - did find ways to exert agency within and beyond these roles. I further maintain that understanding historical approaches to family planning in Rwanda is essential for informing present-day policy debates in Rwanda aimed at promoting gender equality, and in particular for ensuring women's rights and access to adequate healthcare are being upheld., (© The Author(s) 2020.)

This article examines female sterilisation practices in early twentieth-century Rio de Janeiro, Brazil. It argues that the medical profession, particularly obstetricians and psychiatrists, used debates over the issue to solidify its moral and political standing during two political moments of Brazilian history: when the Brazilian government separated church and state in the 1890s and when Getúlio Vargas's authoritarian regime of the late 1930s renewed alliances with the Catholic church. Shifting notions of gender, race, and heredity further shaped these debates. In the late nineteenth century, a unified medical profession believed that female sterilisation caused psychiatric degeneration in women. By the 1930s, however, the arrival of eugenics caused a divergence amongst physicians. Psychiatrists began supporting eugenic sterilisation to prevent degeneration - both psychiatric and racial. Obstetricians, while arguing that sterilisation no longer caused mental disturbances in women, rejected it as a eugenic practice in regard to race. For obstetricians, the separation of sex from motherhood was more dangerous than any racial 'impurities', both phenotypical and psychiatric. At the same time, a revitalised Brazilian Catholic church rejected eugenics and sterilisation point blank, and its renewed ties with the Vargas regime blocked the medical implementation of any eugenic sterilisation laws. Brazilian women, nonetheless, continued to access the procedure, regardless of the surrounding legal and medical proscriptions., (© The Author(s) 2020.)

This article reviews the competition of two natural family planning methods in the mid-1970s when the Catholic Natural Family Planning program was underway in Korea. The Catholic Church, emphasizing the natural law, has recommended Natural Family Planning (NFP), a method of regulating childbirth by abstinence during the fertile period, since the mid-twentieth century. However, a group of gynecologists working at St. Mary's Hospital, a Catholic general hospital in Korea, questioned the utility of NFP. As an alternative, they proposed the method of Ovulation Regulation (OR), which regulates the menstrual cycle by inducing ovulation with steroids agents. This seemed to be no different than contraception with oral contraceptives disapproved of by the Catholic Church, but many doctors who advocated OR thought that this could be a new 'natural' family planning method to replace NFP. What is noteworthy here is the fact that not only NFP advocates, but also OR advocates attempted to justify their methods based on the authority of the 'nature.' In the debate over natural family planning methods, nature's legitimacy was given premise, not the object of doubt. Rather, the issue was the definition of nature. First, 'nature' in NFP signifies 'innate nature,' which excludes human intervention. According to this point of view, OR with steroids agents could not be natural. On the contrary, a group of doctors who advocated OR considered nature 'primal completeness.' If the natural order of the menstrual cycle could be restored, the artificial intervention of the administration of steroids was not a problem. Thus, both groups defended their arguments by redefining nature, rather than raising an issue of nature itself. The competition between 'innate nature' and 'complete nature,' a proxy war between NFP and OR, resulted in the victory of the former as the meaning of nature became fixed. Advocates of NFP pointed out that OR inhibits other physiological functions in the process of inducing ovulation, suggesting that the idea of 'complete nature' could never be achieved. The meaning of nature could no longer be controversial. Since the intervention was unnatural, nature meant innateness, the absence of intervention. Accordingly, the Catholic Bishops of Korea approved the Billings Method, a kind of the NFP, as the official family planning method, and gynecologists at St. Mary's Hospital of Korea also focused on the development and supplementation of the Billings Method. In short, the debate over the methods of natural family planning in mid1970s Korea was a clash of 'innate nature' and 'complete nature.' As a result, this confirmed the limitations of medical practice and reconfirmed the power of magisterium, the church's authority over medical practice.

The twentieth-century history of men and women's attempts to gain access to reproductive health services in the Republic of Ireland has been significantly shaped by Ireland's social and religious context. Although contraception was illegal in Ireland from 1935 to 1979, declining family sizes in this period suggest that many Irish men and women were practising fertility control measures. From the mid-1960s, the contraceptive pill was marketed in Ireland as a 'cycle regulator'. In order to obtain a prescription for the pill, Irish women would therefore complain to their doctors that they had heavy periods or irregular cycles. However, doing so could mean going against one's faith, and also depended on finding a sympathetic doctor. The contraceptive pill was heavily prescribed in Ireland during the 1960s and 1970s as it was the only contraceptive available legally, albeit prescribed through 'coded language'. The pill was critiqued by men and women on both sides of the debate over the legalisation of contraception. Anti-contraception activists argued that the contraceptive pill was an abortifacient, while both anti-contraception activists and feminist campaigners alike drew attention to its perceived health risks. As well as outlining these discussions, the paper also illustrates the importance of medical authority in the era prior to legalisation, and the significance of doctors' voices in relation to debates around the contraceptive pill. However, in spite of medical authority, it is clear that Irish women exercised significant agency in gaining access to the pill., (© The Author(s) 2020.)

This paper scrutinises the relations between different models of family planning advice and their evolution in Poland between the mid-1950s and the late 1980s, focusing on their similarities and dissimilarities, conflicts and concordances. From 1956 onwards, the delivery of family planning advice became a priority for both the Polish Catholic Church and the party-state, especially its health authorities, which supported the foundation of the Society of Conscious Motherhood and aspired to mainstream birth control advice through the network of public well-woman clinics. As a consequence, two systems of family planning counselling emerged: the professional, secular family planning movement and Catholic pre-marital and marital counselling. We argue that reciprocal influence and emulation existed between state-sponsored and Catholic family planning in state-socialist Poland, and that both models used transnational organisations and debates relating to contraception for their construction and legitimisation. By evaluating the extent to which the strategies and practices for the delivery of birth control advice utilised by transnational birth control movements were employed in a 'second world' context such as Poland, we reveal unexpected supranational links that complicate and problematise historiographical and popular understandings of the Iron Curtain and Cold War Europe., (© The Author(s) 2020.)

This special issue uses Catholicism as a thread to bring together five contributions to the transnational history of contraception. The articles, which cover examples from Western and East-Central Europe, East Africa and Latin America, all explore the complex interplay between users and providers of birth control in contexts marked by prevalence of the Catholic religion and/or strong political position of the Catholic Church. In the countries examined here, Brazil, Belgium, Poland, Ireland and Rwanda, Catholicism was the majority religion during the different moments of the long twentieth century the authors of this special issue focus on. Using transnationalism as a perspective to examine the social history of the entanglements between Catholicism and contraception, this special issue seeks to underscore the ways in which individuals and organisations used, adapted and contested local and transnational ideas and debate around family planning. It also examines the role of experts and activist groups in the promotion of family planning, while paying attention to national nuances in Catholic understandings of birth control. The contributions shed light on the motivations behind involvement in birth control activism and expertise, its modus operandi, networking strategies and interactions with men and women demanding contraceptive information and technology. Moreover, through the use of oral history, as well as other print sources such as women's magazines, this collection of articles seeks to illustrate 'ordinary' men and women's practices in the realm of reproductive health., (© The Author(s) 2020.)

This paper looks at the journey of eleven counsellors in marital counselling centres in French-speaking Belgium, from the creation of the centres in 1953, to the 1970s, when contraception became legal, and abortion became a public issue. At the time of Humanae Vitae , groups of volunteers, working within Catholic organisations where counselling took place, began to structure their activity around Carl Rogers's ethics of client-centred therapy, placing their religious ideology in a secondary position to focus on the problems experienced by the couples and women they were receiving in the centres. These were often challenges they were experiencing themselves in their own lives. The reiteration of the Catholic orthodox view on contraception through Humanae Vitae marked a gap between the counsellors and the Church. This contribution questions the identity-related tension of Catholics working in conjugal counselling centres and the type of commitments they made to both the conjugal centres and the Church in a moment where family planning was debated both in the Church and politically., (© The Author(s) 2020.)

Historians have portrayed the papal bull Coeli et terrae (1586) as a significant turning point in the history of the Catholic Church's censorship of astrology. They argue that this bull was intended to prohibit the idea that the stars could naturally incline humans towards future actions, but also had the effect of preventing the discussion of other forms of natural astrology including those useful to medicine, agriculture, and navigation. The bull, therefore, threatened to overturn principles established by Thomas Aquinas, which not only justified long-standing astrological practices, but also informed the Roman Inquisition's attitude towards this art. The promulgation of the bull has been attributed to the 'rigour' of the incumbent pope, Sixtus V. In this article I revise our understanding of this bull in two ways. First, I reconsider the Inquisition's attitude towards astrology in the mid-sixteenth century, arguing that its members promoted a limited form of Thomist astrology that did not permit the doctrine of inclination. Second, using Robert Bellarmine's unpublished lectures discussing Aquinas's views of astrology, I suggest that this attitude was common during the sixteenth century, and may have been caused by the crisis of Renaissance astrology precipitated by the work of Giovanni Pico.

During the sixteenth and seventeenth centuries, the Inquisition was the institution most invested in the censorship of printed books in the Portuguese empire. Besides publishing the Indices of Forbidden Books , the Holy Office was also responsible for overseeing their implementation and ensuring their efficacy in preventing the importation, reading, and circulation of banned books. Overall, the sixteenth-century Indices condemned 785 authors and 1081 titles, including 52 authors and 85 titles of medicine, natural history, natural philosophy, astronomy, chronology, cosmography, astrology, and divinatory arts. By looking at the largest collection of early modern scientific books in Portugal, I will argue that a closer inspection of marginalia and ownership, and the establishment of a typology of expurgations is essential for the comprehension of the actual practices and the mechanisms of censorship. By examining the material evidence of censorship, in order to reconstruct expurgation practices, this paper reveals the processes and effectiveness of ecclesiastical control in the Portuguese Inquisition and highlights the differences between what inquisitors wrote in the Indices and what others put into practice.

This paper explores the rules for the expurgation of texts of astrology in the Iberian Indices of forbidden books. It addresses the prohibitions put forward in Rule IX of the Index of Trent and the bull Coeli et terrae of Sixtus V, and studies its impact on the rules and their interpretation in the Spanish and Portuguese Indices, in particular, those published in the first decades of the seventeenth century: the Spanish Index librorum prohibitorum et expurgatorum of 1612 and the Portuguese Index auctorum damnatae memoriae of 1624. It shows how these indices offer a more meticulous examination of the prohibitions providing not only more detail regarding the different practices of astrology, but also explicitly accept the doctrine of inclinations of Thomas Aquinas as a central rule to deal with astrological judgments on human behaviour. It also highlights some specific details of the practice of censorship of astrological books by examining case studies of censored Portuguese and Spanish astrological publications. These provide new dimensions and highlight significant differences between the theoretical rules, practical guidelines, and actual restriction of astrological content.

This paper offers an opportunity to ponder the way the Catholic Church and its methods of information control reshaped, and paradoxically even enabled, the dissemination and practice of science in early modern Italy. Focusing on the activities of Newtonian scholars operating in Rome in the First half of the eighteenth century - especially the Celestine monk Celestino Galiani (1681-1753) and prelate Francesco Bianchini (1662-1729) - I will argue that major contributions to the spread of Newtonianism in Italy came from individuals operating within the Church, acting more-or-less independently from the Church's oversight. These scholars realized they were witnessing an inexorable transition and that the medieval scholastic cosmology and physics could not survive. In order to rescue the Church - and to avoid further embarrassment, especially after the Galileo Affair - renewal was needed. Counterintuitively, the dissemination of Italian Newtonianism was largely a Catholic effort.

The Order of St. Augustine (Ordo Eremitarum Sancti Augustini) was the first religious community in Rijeka. The monastery of St. Jerome, founded by the noble families of Devin and Walsee, existed from the 14th century till 1788, when it was dissolved by Joseph II. Unfortunately, the past of the Augustine Monastery of St. Jerome is mostly unknown. On the basis of largely unexplored sources in Croatia and overseas, the author reveals several facts about the relation between Rijeka's Augustinian community and medicine. The paper includes an important piece of information concerning the existence of a hospital on the lo-cation of Andrejšćica in Rijeka, founded in the 15th century, which has so far been unknown. Augustinian's sources (16th and 18th century) show the presence of several shaver-surgeon (barbitonsorius) and other various relevant topics for the history of medicine in Rijeka - pharmacopola, aromatarius etc.

In 1933 the Professors of Genoa School of Medicine V. Maragliano, GB. Cardinale, and A. Vallebona proposed to designate Saint Michael the Archangel as Patron Saint and Protector of Radiologists. The proposal of Italian radiology scientists was immediately accepted by colleagues with great enthusiasm. A petition was then sent to Pope Pius XII to obtain official recognition by the Catholic Church. The choice of the Holy Archangel Michael was argued by the Professors because he is the Saint who, in religious iconography, is the one who wears armor, is the guardian of paradise, and leads souls to God. Moreover, the Saint represents the triumph of the Light of Good against the darkness of evil. On January 15, 1941, the Sacred Congregation of Rites issued the decree that constituted: "Sanctus Michael, Archangelus pro radiologis et radiumtherapeuticis patronus et protector declaratus".

Plague epidemics have remained in the collective consciousness until nowadays remembered as the deadliest. Therefore, it is not surprising that the answers to them throughout history have been not only medical but also religious. The previously mentioned will be analyzed in this paper through the cults of the protector saints against the plague epidemics that have developed in two Croatian cities of comparable size, Rijeka and Osijek, but with the diametrically opposed geographical positions and, accordingly, quite different historical developments. On the one hand, a more detailed overview of the development of the cults of various saints present in the mentioned cities will be presented. On the other hand, based on their presentation in the sacral heritage of these cities, the broader context of the time and space in which they have developed will be lightened. Particular attention will be paid to their medical connotations.

Although the practice of autopsy on the Pope's corpse was performed from the 16 th century, autopsy reports are only rarely analysed, and never with the aim of investigating the real causes of the death from a concomitant medical and historical point of view. Here, for the first time, we report on the discovery of new unpublished documents from the Vatican Secret Archives and their investigation by a scientific and inter-disciplinary approach. This analysis allows us to draw new conclusions on the true cause of Leo XII's mysterious death. His sudden death, that occurred on February 10 th , 1829 after a short illness, particularly struck the public. Suspicions of poisoning or surgeon's guilt or inexperience and even the shadow of a venereal disease, contributed to create a "black legend" on his pontificate and death. On the contrary, the present paleopathographic analysis points toward a new conclusion. The regular use of catheterization with a silver syringe provided an easy access for bacterial superinfection, confirmed by the observed early emphysematous stage of the corpse. So, the most substantiated hypothesis concerning the cause of Leo XII's death indicates a severe form of sepsis, exacerbated by a weakened state due to chronic hemorrhoids.

Following Galileo's trial of 1633, the Jesuit theologian Melchior Inchofer, author of the most negative reports used by the Roman Inquisition against Galileo, repudiated the Copernicans for the 'heresy' of the soul of the world ( anima mundi ), in an unpublished manuscript. I show that Inchofer's arguments applied far more to the beliefs of Giordano Bruno than to those of Galileo. Since antiquity, various Christian authorities had repudiated several beliefs about the anima mundi as 'heretical', hence I review their critiques against Pythagoras, Origen, and Peter Abelard, for allegedly asserting animistic beliefs about the Earth, or a universal spirit, or that souls move the heavenly bodies. Still, in the Renaissance such beliefs were defended by several advocates of Copernicus, including Bruno, William Gilbert, Johannes Kepler, and Philips Lansbergen, who all claimed that Earth moves because it has a soul. By comparing Inchofer's works and some of the Roman Inquisition's earlier censures against Bruno, I argue that the repudiation by many prominent Catholic theologians of pagan notions of the anima mundi as heretical contributed partly to the later theological opposition to the Copernicans.

During the late Ming and early Qing period, Jesuit missionaries introduced European science into China, and thereby profoundly influenced the later development of Chinese astronomy. Not only did European astronomy become the official system of the Qing dynasty, but the traditional way to 'attain up above' by connecting the study of astronomy and Yi learning gradually fell into disuse. However, the astronomers in this period expressed different views on these two processes. As one of the most important early Qing astronomers, Xue Fengzuo's case presents a distinctive and important example. Firstly, under the influences of both Chinese tradition and European science, Xue Fengzuo rebuilt the way to 'attain up above' based on his three-fold 'calendrical learning', i.e. calendrical astronomy, astrology and related pragmatic applications, through which he could realize the highest Confucian ideal. Secondly, he integrated Chinese and Western knowledge for all three aspects of his 'calendrical learning', instead of ceding the dominant position to Western methods. From Xue Fengzuo's example, many of the complex effects of the encounter between different cultures and the process of knowledge transfer can be revealed.

Thomas Verner Moore (1877-1969), a Catholic priest, psychologist, and psychiatrist, developed a Catholic psychiatry in the first half of the 20th century. Following a brief description of Moore's life, this article develops his psychiatric theory, beginning with its grounding in Thomistic philosophical thought. The relationship between reason and faith, the place of the soul in psychological theory, and a central role for Catholic moral teaching were three Thomistic principles vital to Moore's thinking. Defining psychology as the science of personality, and the study of personality as central to psychiatry, Moore articulated a theory and practice of psychotherapy that he contended was scientifically sound. Although his clinical work did not impose religious teachings on patients, if such teachings were meaningful to them, he did discuss them in sessions; moreover, Catholic moral teaching was a compass in his treatment of patients. The article includes a brief history of the psychiatric clinic that Moore first established in 1916 and its successor. (PsycINFO Database Record (c) 2019 APA, all rights reserved).

Situated on the intersection of medicine and religion, postmortem caesarean sections exposed ideological boundaries in nineteenth-century medicine. According to clerical guidelines circulating in Catholic territories, Catholics who had not necessarily received medical training had to perform operations on deceased women in the absence of medical staff. Most doctors, on the other hand, objected to surgical interventions by unqualified Catholics. This article uses the Belgian debates about the postmortem caesarean section as a means to investigate methods of negotiation between liberal and Catholic doctors. The article analyzes, first, how doctors incorporated religious concerns such as baptism in the medical profession. Second, physicians' strategies to come to a compromise in ideologically diverse settings are examined. Overall, this article casts light on the dynamics of medical debate in times of both ideological rapprochement and polarization.

Debates in international forums and in mainstream media on the role, responsibility, liability, and response of ecclesiastical authorities of the Roman Catholic Church (RCC) toward clerical child sexual abuse (cCSA) fail to take into account the historical roots and awareness of the problem. Reports also fail to mention the historic organizational laws RCC developed over centuries. In contrast, RCC documents evidence that the Catholic Church not only carried century's old history of cCSA, but also repeatedly condemned cCSA by successive papal authorities, organizational laws, and institutional management mechanisms. During the first millennium, however, church laws remained confined to the bookshelves and were not converted into appropriate management policies and infrastructural models. This was largely due to the absence of a central administrative organizational structure, which developed later in the 12th century, following the Second Council of Lateran (1139) when the Papacy asserted its authority to establish administrative control over the organizational church. It was only then that management policies started to be framed and institutional structures enacted to deal more appropriately with cCSA from the 14th to 20th centuries. Despite this, RCC developed a culture of secrecy using clandestine organizational management models and institutional laws prescribed in 1568, 1622, 1741, 1866, 1922, and 1962 which aimed to manage cCSA. The current study traces reported cCSA as far back as the first century and critically examines the organizational laws, and institutional policies developed by RCC to address clerical sexual misconduct up to the end of the 19th century.

The study is a presentation of the sole written testimony of the great plague epidemic that struck the island of Rhodes in 1498, at the time when the Order of the Knights of St. John was settled there. The Greek poem "The Thanatikon (i.e., plague) of Rhodes", which was written by Emmanuel Georgillas Limenitis in the late 15th century and recounts the terrible events of the epidemic, was used as a source of information. Among the 644 verses of the poem, elements like the place, time, duration and how the epidemic spread can be identified. Within the historical context of the era, evaluation and analysis of the data reveal the correlation between human activities and the physical history of the disease in the Mediterranean during the 15th century. The Plague of Rhodes confirms the value of non-medical sources in the medico-historical and historico-epidemiological study of the evolution of the disease caused by Yersinia pestis while highlighting an enduring intrinsic weakness of surveillance systems. Despite modern means of epidemiological surveillance, the risk of relaxation of a health system after a long period of absence of an infectious disease constitutes a major factor for future resurgence of the specific disease.

The present paper is focused on the evolution of the position of the Catholic Church toward psychoanalysis. Even before Freud's The Future of an Illusion (1927), psychoanalysis was criticized by Catholic theologians. Psychoanalysis was viewed with either contempt or with indifference, but nonpsychoanalytic psychotherapy was accepted, especially for pastoral use. Freudian theory remained for most Catholics a delicate and dangerous subject for a long time. From the center to the periphery of the Vatican, Catholic positions against psychoanalysis have varied in the way that theological stances have varied. In the middle decades of the twentieth century, some Catholics changed their attitudes and even practiced psychoanalysis, challenging the interdict of the Holy Office, which prohibited psychoanalytic practice until 1961. During the Cold War, psychoanalysis progressively became more and more relevant within Catholic culture for two main reasons: changes in psychoanalytic doctrine (which began to stress sexuality to a lesser degree) and the increasing number of Catholic psychoanalysts, even among priests. Between the 1960s and the 1970s, psychoanalysis was eventually accepted and became the main topic of a famous speech by Pope Paul VI. This paper illustrates how this acceptance was a sort of unofficial endorsement of a movement that had already won acceptance within the Church. The situation was fostered by people like Maryse Choisy or Leonardo Ancona, who had advocated within the Church for a sui generis use of psychoanalysis (e.g., proposing a desexualized version of Freudian theories), despite warnings and prohibitions from the hierarchies of the Church., (© 2018 Wiley Periodicals, Inc.)

In the history of Christianity, veneration of the Virgin Mary reached its greatest intensity in the XIII century. Her perceived impact on daily life was tremendous and not surprisingly this extended to the spheres of disease and healing. The purpose of this study is to compare the medical and neuropsychiatric findings in two XIII century Spanish texts of Marian miracles, both examples of the popular Catholicism (vs. official catholic doctrine). We analyzed the medical and neuropsychiatric events in the Cantigas de Santa Maria (Canticles of St. Mary, CSM), composed at the court of Alfonso X and the Milagros de Nuestra Señora (The Miracles of Our Lady, MNS), written by Gonzalo de Berceo. Among the 25 miracles reported in the MNS, medically relevant facts were addressed in 19 miracles with a total of 23 recorded events (including resurrection or escape from death in five) and demonic possession in three (one with witchcraft/deicide). The most common medical subjects were ergotism, obstetric-gynecological, sudden death, intellectual disability/illiteracy, encephalopathy/alcohol intoxication, suicide (with self-mutilation/castration), infanticide, infections, and absence of body decomposition after death. The 427 canticles in the CSM contain 270 medically relevant facts. Neuropsychiatric conditions were alluded to in 98 songs. Blindness and dystonia/weakness/deformities were the most common phenomena. Illuminations detailed many of the medical facts in the CSM, but not in the MNS. Medically relevant facts were described in both texts, but with more details in the CSM. Neurological conditions were more often described in the CSM, psychiatric conditions in the MNS.

In 1909 the first Catholic physicians' guild formed in New York City. By 1911 guilds could be found in Philadelphia and Boston. They acted as professional organizations as well as brotherhoods built on a set of shared religious and moral convictions. They brought moral perspectives from Catholic doctrine into critical conversation with their medical work. By 1931, enough enthusiasm existed to form the National Federation of Catholic Physicians' Guilds (NFCPG). The creation of NFCPG marked a clear effort to insert Catholic values into America's health care debates. Focusing on the Philadelphia and Boston guilds, and with the use of archival collections at the Boston and Philadelphia archdioceses, this article examines the origins of the guild movement. Over the first several decades of their existence the guilds became an increasingly politically savvy force in American health care as they worked to influence local, state, and federal health policies surrounding women's health care.

Rome has long been central to the story of Galileo's life and scientific work. Through an analysis of the metadata of Galileo's surviving letters, combined with a close reading of the letters themselves, we discuss how Galileo used correspondence to build a Roman network. Galileo initially assembled this network around the members of the Lincean Academy, a few carefully nurtured relationships with important ecclesiastics, and the expertise of well positioned Tuscan diplomats in the Eternal City. However, an analysis of Galileo's correspondence in the aftermath of the trial of 1633 provides us with a unique opportunity to interrogate how his altered circumstances transformed his social relations. Forced to confront the limitations on his activities imposed by Catholic censure and house arrest, Galileo experienced the effects of these restrictions in his relationships with others and especially in his plans for publication. In the years following 1633, Galileo turned his epistolary attention north to the Veneto and to Paris in order to publish his Two New Sciences. While Galileo's Lincean network and papal contacts in Rome were defunct after 1633, we see how Rome remained important to him as the site of a number of Roman disciples who would continue his intellectual project long after his own death.

In the late Middle Ages, rumors began to spread throughout Europe regarding blood miracles associated with the relics of martyrs. Centuries-old blood, pulverized or solidified and black in color, was said to return to its original bright red color, or else to liquefy or bubble under certain circumstances or on certain dates in the liturgical calendar. With the Reformation, in Protestant countries most of these relics were either destroyed or forgotten. In Catholic countries, on the contrary, blood miracles multiplied, reaching a peak between the seventeenth and eighteenth centuries. This article reconstructs the debate that sprang up in eighteenth-century Europe over the blood of Saint Januarius and the attempts made to disprove its miraculous properties, often not in written works, but by staging highly theatrical demonstrations. It examines the way in which, with phenomena as complex as miracles, the activities of testing alleged facts, creating elucidative models, and staging imitations intertwined over the centuries, often overlapping and becoming confused.

After World War II came to an end, General Franco's regime attempted to step aside from the defeated fascist states by emphasizing its Catholic character. The change of image culminated in 1947 with the establishment of Spain as a Catholic State by means of the Law of Succession. This process generated the national catholic ideology, which became, during the first decades of the dictatorship, the hegemonic instrument for the transformation of Spanish society in an anti-modernizing way. Scientific activity was not excluded from these changes, and a Catholic science conveying universal values and in harmony with the faith was strongly encouraged. One example of this Catholic science was the psychiatric approach developed by Juan José López Ibor during the first Francoist period, including the concepts of anagogy, the perfection instinct, psychagogy and, above all, anxious thymopathy and life anguish. This paper analyses the Christian background of these notions, their scientific repercussions and their social utility for the dictatorship. This paper emphasizes the consideration of these key notions of Spanish psychiatry during the First Francoism as knowledge of salvation, i.e., as conveyors of assumed eternal values in accordance with the prevailing view of Catholicism. On the other hand, it points to the functioning of these concepts as a part of the regulatory network designed and deployed by Francoism to promote submission and resignation in the Spanish population.

The Franciscan friar Agostino Gemelli has been the subject of much research and debate. This is due to his important political profile and, above all, to the role he played in mediating between the Catholic world and fascism in Italy during the inter-war period. Gemelli was also a central figure in Italian psychology, especially during the 1930s and 1940s. This article is structured to focus in particular on the way that his connections with political and ecclesiastic powers allowed him to become increasingly significant within Italian psychology. Using the example of Gemelli's relationship with psychoanalysis, this study highlights the tension between his relatively open-minded stance and his links to authoritarian, dogmatic ideologies and institutions.

Pope Leo XII marked the 1825 Jubilee by visiting the hospitals of Rome. Italy was recovering from the French invasion that had disrupted social and religious structures. The Visitors investigated conditions, and recommended changes. By 1826, eight large hospitals were ordered to unite, but, three years later, the order was rescinded. Based on the Visit's mostly unexamined records in the Vatican Secret Archives, hospital registers, and minutes of the governing council held in the Archivio di Stato di Roma, this paper reconstructs the network of Rome's hospitals in the early 19 th century. It also compares Roman hospitals to its Parisian counterparts, especially with respect to governance and education. Finally, it examines the merger as an early example of a practice that remains vibrant (if controversial) today.

Knowledge of libraries and book collecting is a preliminary task for the characterisation of scientific culture and practice. In the case of Iberia, and especially Portugal, this is still a desideratum. This paper provides a first global look at this issue. In early modem Portugal religious institutions organised impressive collections of books, by far the largest in the country These libraries not only served the religious institutions themselves, but also supplied books to lesser libraries, such as the University Library of Coimbra and the Royal Library. The Portuguese book market mirrored the purchase and selection of books made by religious congregations. This was also true for the circulation of scientific books, which depended above all on the interests, choices and cultural relations of these most peculiar book collectors.

This article discusses the requests submitted by nuns from Convento da Ajuda (Ajuda Convent) to leave their life of enclosure to receive treatment for contagious diseases. Disease was one of the few cases in which nuns were granted permission to leave. The female orders were strictly cloistered in order to preserve their purity as virgins consecrated to Christ. Extant documents detail the causes of the diseases, the ways they were transmitted, and the treatments used to fight them. These processes shed light on the procedures adopted outside the cloisters so that the nuns did not jeopardize their reclusion and honor when they went to distant places in search of treatment.